Carnal reason, or The wisdom of the flesh how foolish, deceitful, dangerous, reprobate and divilish; together with rectified reason, or the wisdom of the spirit, how divine, transcendent, safe, profitable and delightful: as also, how many was at first created; how he is now corrupted, and how he may be again restored: being three fundamental principles of Christian religion; which few do indeed know; and yet he who knows them not, cannot be saved. By Junius Florilegus. Licensed and entred according to order. Younge, Richard. 1669 Approx. 71 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A67742 Wing Y142 ESTC R218076 99829702 99829702 34145 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67742) Transcribed from: (Early English Books Online ; image set 34145) Images scanned from microfilm: (Early English books, 1641-1700 ; 1982:07) Carnal reason, or The wisdom of the flesh how foolish, deceitful, dangerous, reprobate and divilish; together with rectified reason, or the wisdom of the spirit, how divine, transcendent, safe, profitable and delightful: as also, how many was at first created; how he is now corrupted, and how he may be again restored: being three fundamental principles of Christian religion; which few do indeed know; and yet he who knows them not, cannot be saved. By Junius Florilegus. Licensed and entred according to order. Younge, Richard. 22, [2] p. printed by I.R. for the author, living at Stratford, London : 1669. Junius Florilegus = Richard Younge. Caption title. Caption title on p. 20 reads: The sin of almost who not: a horrid sin, and yet little laid to heart, seldom by any repented of. Running title: The wisdom of flesh, how foolish, deceitful, dangerous, &c. Final leaf is blank. Copy is tightly bound, affecting text. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life -- Early works to 1800. 2004-12 TCP Assigned for keying and markup 2005-02 SPi Global Keyed and coded from ProQuest page images 2005-03 Olivia Bottum Sampled and proofread 2005-03 Olivia Bottum Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion ●rnal Reason , or the Wisdom of the Flesh : How foolish , deceitful , dangerous , reprobate and divilish ; together with Rectified Reason , or the Wisdom of the Spirit , how divine , transcendent , safe , profitable and delightful : As also , how man was at first Created ; how he is now Corrupted , and how he may be again Restored : Being Three Fundamental Principles of Christian Religion ; which few do indeed know , and yet he who knows them not , cannot be saved . By Junius ●lorilegus . Licenced and Entred according to Order . London , Printed by I. R. for the Author , living at Stratford . 1669. THE PREFACE . THough the generality of the Jews were rather hardned than bettered , by all our Saviours Preaching and Miracles : Though many with us by over much fasting , have lost their stomachs , and others been too long sick of sin to be recovered : Though many , with the Spider , will de●oct what here is into poyson : ●●withstanding , many by loss of Conscience , are become Atheists ; ●●rs by loss of Reason , Beasts ; that not a few are so blockefied by ●●e custom of sin and wicked company , that they despise all means of be●●ing better ; will mock their Admonisher , and hate all that walk not after ●●●ir rule ; yea , they will make it a hainous crime and sh●ne , if others are as ●●●●strious to save souls , as they are to damn them . Nevertheless , such as are not yet infected by lewd ones , that sc●rn not ●earn , nor hate the light ; such as would not fear their frumps , and be ●o wise for their fraud , are intreated to accept of this Book , thus given , ●●me in thankfulness for the great good he once received by means of a lit●●● good counsel , as thinking he can never be thankful enough for such an ●●mparable mercy : And probably , that medicine which hath proved so ●esful for the curing of one Patient , if it be communicated to thousands , 〈◊〉 work the same effect upon not a few ; yea , if a word or two seasonably spo●●● steered him quite into another course , why may not a more serious and pre●●●itated Advertisement ( God blessing the same ) prove the saving of thy 〈◊〉 . And little dost thou know , how thy heart upon hearing it may be changed , ●●des thine intention : Whether with those Gentiles , Rom. 10.20 . th●●●●est not receive more good thereby than thou desirest : Or whether Chrut ●●come unto thee uncalled , as he did to Zacheus , Luke 19.5 . Neither think it strange , that it should be thus brought unto thee unexpected as that Cake and Cruse of water was to Elijah , 1 Kings 19.6 . It suffice● that all heavenly hearts are charitable : Nor is he of the Communion of Saints , that desires not the blessedness of others ; or any whit thankful for his own salvation , that looks not with charity and pity upon th● gross misopinions and mispristons of his bre●hren . Besides , it were very dishonorable to Christ , when we are got out of Satans clutches , not to do our best to draw others after us ; as did Andrew , Joh● 1.41 . and Philip , Vers. 45. and the woman of Samaria , Joh. 4.28 . ●● 41. and Peter , Luke 22.32 . Acts 2.41 , & 4.4 . Did you ever know , th● wicked men , Thieves , Drunkards , Adulterers , False Prophets , 〈◊〉 the like , would be damned alone ? No , they mislead all they can , as desiring ●● have companions . Yea , the Pharisees would take great pains , compa●● Sea and Land , to make others twofold more the children of He●● than themselves , as our Saviour expresly witnesseth , Mat. 23 . 1●● And what a shame were i● , that they should labor more for that which will b● inhance their damnation , than we for that which will adde to th● weight of our eternal glory and salvation . And so much by way ●● Preface . The Wisdom of the Flesh , how Foolish , deceitful , dangerous , &c. A Proud and Critical Gallant ( whose manner it was to usurp a●● the discourse at Table ) observing one to be more silent tha● the rest , demands of him in a jeering way , What he thought to b● the strangest and foolishest thing in the world ? who answered to th● Askers shame , There is not to be found in the whole Vniverse , an● thing so strange and foolish , as an Impenitent sinner , or an unbelieve● of whose number I fear your Worship is one ; for you , I presum● hope to go to Heaven , and be saved by Christ ; but should you b● asked a reason of that hope , you can no more tell it , than th● wind can tell which last blew off my hat : And then he so prove● what he had asserted , that this Narcissus , or Menicrates , became ●meek by hearing the same , as before he had been lofty : for wher● as before he thought himself as wise as Solomon , he now found an● confest himself no better than a Beast in his knowledge of any thin● that concerned the good of his soul ; as Ieremiah affirms of eve● natural man , Ier 10.14 . And thereupon resolves with Saul , aft●● he had heard that Voice from Heaven , Acts 9. to forsake the bro● way , and to become as faithful a friend to Religion , as he ha● formerly been a bitter enemy . And well might it work this happy effect in him , as you w● confess when you have heard the whole related ; yea , if it wo● not the like change in you who shall read or hear the same , pr●bably no other ordinary means will. But before I come to t●● you that , hear ( as by way of preparative ) how some would not ●● prevailed withal to believe , although an Angel should be sent unto them from the dead ( as Abraham told Dives , Luke 16.31 . ) And yet with what small and weak means some others have been converted ; as were Iustine the Philosopher , Cyprian the Necromancer , S. Austin , Fulgentius , Francisco , Iunius , Melancthon , Adrianus , Latimer , and many others . We read of two famous Strumpets , that were suddenly converted with this onely Argument ; that God seeth all things , even in the dark , when the doors are shut , and the curtains drawn ; yea a thought onely hath sometimes served the turn . Nor needs there any more to a clarified understanding , than the bare thought of Gods Omnipresence , Omnisciency , or Omnipotency ; as being present every where , knowing every thought and intent of the heart , and being Almighty to punish or reward evil and good . Whence , Melancthon having found the Word most easily to prevail with him ( as wax sooner yields to the seal , than steel to the ●●mp ) doubted not but his preaching should do wonders upon others : But having tried , he found and confest , that old Adam was too strong for young Melancthon . Nor is the conversion of a sinner , Regeneration , or the New birth , so easie a matter as men may imagine : Yea , the conversion of a sinner is held by the Learned a greater Miracle than was the Creation of the World ; and their Reason is weighty : For , in making such an one ●New Creature , say they , must be a number of Miracles . A blind ●●n restored to his sight , a deaf man to hearing , a man possest with many Devils , dispossest ; yea , one dead in sin , and buried in the Grave of long custom ; with a Grave-stone laid upon him , raised from the dead ; and in every one a stone turned into flesh . In all which , God meets with nothing but opposition , which in the Creation he met not with . The case is this , though the weakest means shall serve the turn , where God intends success ; yet when he withholds his contemned grace , Paul himself shall not be able to move a soul. Besides , as all bodies are not equally apt to be wrought upon , by the same medicine ; so are not all souls by the same means of grace . One remains obstinate and refractory , whiles others are pliable . The same report , wherewith the spirit of Rahab melteth , hardens the King of Iericho , Josh. 2. Sergius Paulus was converted , Elymas obdu●ated , at the same Sermon , Acts 13. that one hard saying of our Saviour , John 6. like a file , sharpned eleven of his Apostles ; while it so blunted the rest of his Disciples , that many of them murmured , and from that time went back , and walked no more with him , Verse 66 , &c. Plants and stones lie under the same beams of the Sun , and are wet with the same moisture of the clouds , yet the plants spring and grow , when there is no alteration of the stones . An Ethiopian enters black into the Bath , and cometh black out again . The Holy Ghost witnesseth , that though the generality of th● Iews were rather hardned than bettered , by all our Saviours preachin● and miracles ; yet Peter converted three thousand at one Sermon , and five thousand at another . Ionas his short Sermon of but seven word● Yet forty days and Ninevy shal be destroyed , Jonah 3. proved the conversion of sixscore thousand Ninevites : Whereas the graves opening , th● o●● arising , the Temple renting , the light of the Sun failing , the Centurian confessing &c would do no good upon the Scribes and Pharisees : Yea● let the Sodo●ites be strucken blind , for contesting with Lot and hi● two Angels yet they will not cease seeking his door to break it open , persist they wi●l , until they feel fire and br●●stone about their ears , G●●● 19 Only God will give success to whom , when , and as he pleaseth● Gods house , as the streets of Jericho , may be thronged , and yet bu● one Za●heus gained to the faith ; Whereas Hillary found not seventeen Believers , and left not so many Vnbelievers in the whole City . Indeed , if God but speaks the word , no means can be too weak● as when he created the World , he but said , Let there be light , and there wa● light And when he said to our first Parents , Bring forth fruit , the● did so , Gen. 1. & 2. So if he but says , Let this or that soul be enlightned to see his miserable and wretched condition , by reason o● his original and actual defilement , and the punishment due to both● Let him have power and will to repent and believe savingly , it is n●● sooner said , than it is accomplish'd : Otherwise he remains blin● to all dangers● deaf to all good instructions . And so I come to acquain● you , how this silent Guest proved his assertion , in shewing , ho● invincib●y ignorant every Natural man is , in things that are supernatural or that make for the good of his precious and immorta● soul , and all saving knowledge ; and how foolish , deceitful , dangerous● reprobate and devillish , carnal reason , or the wisdom of the flesh is , thoug● it be sufficiently discovered , 2 Cor 3.14 , 15 , 16 , 17 , 18. Revel . 3 . 17● 1 Tim. 6.4 , 5. But take it in his own words . Is there any thing , says hee , more stupid , sottish or ridiculous , than for men to think themselves as wise as the best , whe●● it may truly be said of every natural man , touching true wisdom● as the Lord speaks of the Ostrich , Job . 39. namely , that he is deprive● of wisdom , n●ither hath h●a●y understanding imparted unto him Vers. 17● Are not they stupified sots ● who with the Church of Laodicea , Rev. 3● think themselves rich , and to want nothing , when yet they are wretched , an● miserable , and poor , and blind , and na●ed of all sp●ritual endowments , ver , 17●● Tim. 6 4. Are not they ca●eles● , mindless and regardless fools that are the greatest strangers to themselves , quick sighted to other● faults , blind to their o●n ? Are not th●y drunken sots , frantick fool● or savage beasts ? who believe Satan , that promiseth prosperity t● sin , yea● lif● and salvation ( as the P●pe promised the Pon der Traytors● and not believe God , who threatens Hell and damnation , in case me● repent not , and forsake their sins ? When Satan is known to be ●he Father of all lies , cheating and cruelty , and God to be truth itself , that cannot lye : Or those who will receive what ever is offered them ? be it bribe , or any other sinful bait , not once think●ng this is forbidden fruit , and thou shalt dye the death ? Who think , the ●owed enemy of their souls and all mankinde , can offer them a ●●●is without a hook ? Who stand more in awe of the Temporal Magi●●●te , that can onely kill the body ; than they do of their Maker who can with one word of his mouth , cast both body and soul into hell : And indeed , if visible powers were not more feared than the invisible God ; and the haulter , more than Hell ( Natural men being like beasts , that more fear the flash of powder than the bullet ) the World would be overrun with outrage , Again , Are not they brainless beasts , brutish Sensualists , yea , frantick fools , fitter for Bedlam , than to be admitted into Christian Society , or the Communion of Saints ? who ●esemble Iudas , that preferred Thirty pieces of silver , before him that was Lord of the whole world , and ransom of all mankind ? In that they stand more upon their silver , or sides smarting , than upon the loss of their precious and immortal souls ; prefer time , yea , a moment of time , before Eternity ; their bodies , before their souls ; yea , their outward estates yea a little base pelf , or some paultry pleasure , before either soul or body ; & who will tremble more at the thought of a Bailiff , or a Prison , than of Satan or Hell , and everlasting per●ition . Again , Are not they sensless and odious Savages , worse than Turks , that sell Christians ; or Canibals , that eat men ; ( for these are not cruel to themselves ) who can find in their hearts to damn their own souls , and go to Hell , that they may raise their houses , and leave their Heirs a great estate . Whereof take a sad instance of a rich Oppressor , not far from the place where I once lived , who having scraped up a great estate for his only son ; when he came to dye , he calls his son to him , and said , Son , do you indeed love me ? the Son answered , That nature , besides his paternal indulgence , obliged him to that . Then said the Father , Express it by this , hold thy finger in the candle as long as I am saying the Lords prayer : The Sun attempted the same , but could not endure it . Upon th●t the Father brake forth into these doleful expressions , Thou ●●nst not suffer the burning of thy finger for me , but to get this wealth , I have more than hazarded my soul for thee , and must burn both body and soul in Hell fire for thy sake : Thy pains would have been but for a moment , but mine will be everlasting and unquenchable fire . And yet it is hard to determine , whether the Voluptuous Prodigal , or the Covetous Cormora●t is the greater fool . He that with a wanton eye , a liquorish tongue , and a gamesome hand , indiscreetly ravels out his Ancestors fair possessions , it may be an hundred pounds per annum , in three years , and then leads the rest of his days in prison , there to repent at leisure , having for his attendants , so●row , grief , derision , beggery and contempt in the first place , and aft●● that his portion with Dives in the burning Lake . Or he who 〈◊〉 get an hundred pounds per annum , and onely possess , not use the sam● after he hath got it , ●perhaps three years , is content to be weepin● and wailing , and gnashing of teeth in the Prison of Hell for evermore . F● without question these two are both fools alike , yea , none fitter t● be begged for fools . Again , are not they stupendiously blockefied , wh● all their life long do what God forbids , and yet confidently hope t● escape what he threatens ? who expect that Heaven will meet the● at their last hour , when all their life long they have galloped i● the beaten road towards Hell : to have Christ their Redeemer and A●vocate , when their consciences tell them , that they seldom remember him , but to blaspheme him , and more often name him in the●● Oathes and Curses , than in their Prayers , who will say they love G●● and Christ , and yet hate all that any way resemble him : Are Fli● unto God , Wax to Satan ; have their ears always open to the Tempter , sh● to their Maker and Redeemer ; yea , when they take up Arms again● Christ , and are mockers of all that serve him in sincerity and truth ? A●● what more common than for a Christian in name , ●o scoff at a Crhistia● indeed , and to traduce those whom they cannot seduce . Yea , they will hazard the damning of their own souls , rather than not fling a dagger at t●● apple of Gods eye , Zach. 2.8 . Deut. 32.10 . Again are not they Atheist●cal fools ? who read Luke 13.24 . That many shall seek to enter into th● Kingdom of Heaven , and yet shall not be able , because they did not striv● to enter in at the strait gate ; yet they doubt not of their entring though they do not so much as seek : And 1 Pet. 4.18 . That the righteous shall scarcely be saved , yet every Scoffer , Drunken Beast and Blasphmer , is confident that he shall be saved : And 1 John 5.19 . That th● whole world lieth in wickedness ? And Rev. 20.8 . That the number of tho●● whom Satan shall deceive , are as the sand of the Sea , Revel . 13.15 , 16 17● Isa. 10.22 . Rom. 9.27 . yet the most wicked of them , think themselves none of the number , nor any way concerned in the matter : And Mat. 12.36 . That we must give an account at the day of judgement , for every idle word we speak ; yet they look to give no accoun● for their drinking , swaring , scoffing , whoring , cheating , seducing , Sabbath breaking , and many the like enormities . Are not these sensless and shallow pated fools ? and what are they better , I beseech you who count them all Roundheads and Phanaticks , that have more Religion than an Hea●●en ; or knowledge of heavenly things , than ● Childe in the womb hath of the things of this life ; or conscience than an Atheist : or care of his soul , than a Beast ; and are mocker● of all that march not under the pay of the Devil . Or they who no● onely spend their whole time and Patrimonies in riot , and upon Dic● Drab● , Drunkennes● ; but think every one exorbitant , that walks not aft●● 〈◊〉 rule : That will not onely eat the forbidden fruit , as the price of death ●nal , but account them fools that do otherwise ; who think Religion a dis●●●agement , and their sins a glory : for they glory in their sins , and ●●e ashamed to appear good . Are not they hair brain'd , ●antick , outragious , desperate , and Diabolical fools , who being ne●er so little displeased with others , will fly in their Makers face , and tare ●●eir Saviours name in pieces with Oathes and Execrations ; as being ●orse than any mad Dog , that flies in his Masters face that keeps ●i● . Who ( as if Satan alone could expel Satan ) use to mitigate the ●●ngs of conscience , by going to the Tavern or Alehouse , to drink care ●nd sorrow away : Or perhaps to the Brothel-house , so adding sin to ●●●n ; leaving Gods remedies , to seek remedy of the Devil ? For surely ●hey which strive to cure their present misery , with present mirth , have not ●heir misery taken away , but changed , and of Temporal made Eter●●l , Luke 16.25 . Yea , I 'll appeal to themselves , Whether this be ●●y other toward the stilling of their Consciences , than as a saddle ●f gold to a gall'd horse , or a draught of poyson to quench a mans thirst . Then are not they fools in folio , who will put so weighty a bu●●ness , as their Salvation or Damnation upon a hazard ; as counting it 〈◊〉 indifferent thing , whether at the last and great day of Judgement , they shall be bid , Depart ye cursed into everlasting fire , prepared for the Devil and his Angels : Or hear it said , Come ye blessed of my Fa●●er , and inherit the Kingdom of Heaven , &c. Mat. 25.34 . to 46. Then ●hat are they , that like so many blinde men , run headlong to hell , and yet think themselves in the way to Heaven ? Who will boast of a strong faith , and yet fall short of the very Devils in believing ; for they believe the threats of Gods Word , and a general judgement Day , and thereupon tremble , James 2.19 . Who think they do God good service , in persecuting of his servants , Joh. 16.1 . whereof take a remarkable instance , which is no less common than it is wicked and witless : We read Iudges 15. that God in great love sent Sampson to deliver the men of Iudah , from the slavish ●hraldom of their enemies ; but they in requital , bind him ( in whom all their hope of deliverance lay ) and deliver him up to those enemies that kept them under , to the end they might slay him , and still make slaves of them . Again , after this , God sent unto their Successors the Iews , his onely Son , to the end he might heal their diseases , feed their bodies , inlighten their mindes , and save their souls : And they in requital of all , hate , revile , scourge and crucifie him ; though in killing him they did their utmost , to split or sink the onely ship that could save them . Now what think you of these blockish Iews , were they more wicked or witless , or ingrateful ? I know you will say they were all : If so , why are you such lots and shallow brains ? For it is but your case laid down in the person of another ; as the disguised Prophet dealt with Ahab , 1 Kings 20. Or as Christ dealt with the Priests , Scribes and Elders , Luke 20. As thus , God out of his infinit● love , hath sent his Ministers to be your deliverers from the grievou● slavery and thraldom you are in , under Sin , Satan and Hell ; bu● you are scorners of your Teachers and Instructors , and more of thei● godly instruction , what else makes you pick so many holes in thei● coats , find so many faults with them , raise so many objections if not lyes against them ? that nothing they either do or delive● can please you . Why are you so spightful in spitting out you● spleen against them ? why do you slight their persons , and detai● from them their dues ? Or if you do for your peace and credit● sake part with some poor matter , you think any thing too much for your Minister : And what you part with is drawn from you , as 〈◊〉 much blood from the heart : And then also , you will basely asperse him● yea , many there be , that will pretend Conscience ( forsooth ) that they may rob their Minister , and alledge , he had not their voice or consent when chosen , or they hear him not , or they like not hi● preaching , that he hath taken degrees , is ordained , he is a Black coat , or rather , he is a conscientious Pastor , or a Shepherd of Christ sending , and not an intruder : Then how basely will you calumniat● him , that but takes his dues , especially of a poor body ; Min●sters , more than all the world besides , must take a tester for a shilling : An● not he alone shall suffer ; But all these Church-men ( say you ) ar● so covetous , that they never think they have enough . Again , you● enmity to the Ministry appears plainly in this , you envy not the pr●digious wealth of Merchants , of Lawyers , of any ? But if you hear of Minister that hath a twentieth part of their means , your hearts and spleens ri●● at it . And yet what can you alledge for your selves , or against you● Pastors ? Are they any other to you than those Messengers were to Lo●● that came to fetch him out of Sodom that he might not feel the fire and bri●stone which followed , Gen. 19. Or than the Angel was to Peter , th● opened the iron gates , loosed his hands , brought him out of prison , and delivered him from the thraldom of his enemies , Acts 12. They beg and dig , the dig and beg , as that good Vine-dresser did , whose mattock kept off the masters , Ax , Luke 13.8 , 9. They bring you the glad tidings of Salvation , would furnish and endow you with the spiritual , invaluable and lasting riches of Grace and Glory : They beat their brains , the● spend their spirits , pour out their prayers , plot and contrive all they can to sa●● your precious souls ( were you willing to be saved : ) They are co●tent to waste themselves ( like a Candle ) that they may give light unto , a● bring others to Heaven , 1 Cor. 9.19 . 2 Cor. 12.15 . And do you insteed of honoring , respecting and rewarding them , hate , traduce and p●●secute them . I would wish you to look to it ; for if I have a● skil in Scripture , there is not a sin in the Nation , that so hinders 〈◊〉 blessings , or pulls down the curses and judgements of God upon us , as do● is sin ; and yet it is not more provoking , than it is a common 〈◊〉 : But it is a true observation , Sacriledge is the greatest Theft , 〈◊〉 of it men make the least Conscience . And sure I am , our love 〈◊〉 Christ is best known by our respect to , and usage of his Mes●●●gers : nevertheless , I foresee from former experience , that God 〈◊〉 work a Miracle to perswade you , not to carry an aking tooth against godly and consciencious Minister : For the Ministers are to the ●●●nts seed , as Sheep-keepers were to the Egyptians , a very abomi●tion to them , Gen. 46.34 . yea I am able to Divine ( though I ●no Antivorta ) that not a few will fling away this Book , and ●●d great fault with the Author ( though no Minister ) so soon they meet with this so necessary and considerable a truth . And ●●deed , nothing more usual , than for men to pick straws to put out 〈◊〉 own eyes withal . But go we on . Are not those men brainless ●●asts and fools , who will say , they defie the Devil and all his works , ●●d yet at the same time are slaves to the Devil , and do his will in every ●●ing ? As what says the Apostle ? They art kept by the Devil in a snare , ●●d taken captive of him at his will : he ruleth and worketh his pleasure in 〈◊〉 , as being their God and Father , and Prince and Master , 2. Tim. 2.26 , John 8.44 . & 14.30 . 2 Cor. 4.4 . So I have given you his whole answer . Now tell me , you that have read or heard these ridiculous and ●●ainless absurdities , what you think of these men , that take themselves for rational Creatures , and are so taken to be by all their fellow Sensualists ( who are every one guilty more or less of ●●e same absurdities ; for it is the case of almost who not ) are ●●y not all pitifully deprived of their reason and understanding , ●uching Eternity and the good of their souls ? Could they ever ●●us think , speak or do , if they were not either mischievous ●ools , or frenzy men ? Yea , if these pernicious fools were not ●●ockified into a reprobate judgement , could they thus think and ●●solve , if so confess , that Natural and unregenerate men , wilful and ●penitent sinners , are the most foolish , shallow-brained and degenerate creatures alive . Nor can you , or the cunningest pate in the Nation pro●uce the like Prodigie ; as will more manifestly appear , when I ●●ve given you the Natural mans Character ; as I finde it pourtray'd ●● the Scripture , Gods Dictionary . But first let me adde weight to that is past , that these fools may , if it be possible , be brought out of love with their present condition . God hath promised to bestow all blessings upon those that serve and obey 〈◊〉 , both Temporal ( so far as would make for their good ) Spiritual and eternal : That they shall fare well in their bodies , names , estates , ●●●cious souls and postcritics : And that they shall want nothing that is ●ood for them , Prov. 28.27 . as both the Old and New Testament fully ●●clares ; se● Deut. 28. Psalm 84.11 . & 37.3 . to 7. & 34.9 , 10. Mat. 6.33 . Godliness hath the promises , not onely of this life , but of the life to co●● 1 Tim. 4.8 . the quintescence whereof consists , in freedom from ● evil , ●and fruition of all good , which is the purchase of Christ for his followe● Again , on the contrary , he hath threatned , that the unbeliever and disobedient , shall be cursed in every thing he has or does , or that befals him . Curs● in this life , and cursed in the life to come : for which read Deut. 28. God h●● set before us life and death , Heaven and Hell , as a reward of good and evi● and lest us , as it were to our choice , whether we will be complea●ly and everlastingly happy or miserable . Yet most men will choo●● rather to be cursed and miserable here , and go to Hell hereafter , the●● to fry everlastingly in a Furnace of fire and brimstone , to enj●● their lusts , than by forsaking their sins , to serve Christ , as he hath commanded them in his Gospel , to inherit a Celestial and Eternal Kingdom , and weight of superabundant Glory in Heaven ; where are such joy as eye hath not seen , nor ear heard , nor can ever enter into the heart of man conceive , 1 Cor. 2.9 . Why else do ninety nine parts of all the me● in the Nation , as we may conjecture , all their life long walk in 〈◊〉 broad way , which leads to destruction ; and resuse the narrow wa● which leadeth unto life , Mat. 7.13 , 14. 1 John 5.19 . Revel . 20.8 . Yea , which makes their case much more miserable and deplor●ble ; and ( as one would think ) should make their sin unpardonable : So far are they from obeying Christs Precepts in the Gosp●● themselves , that they will hate , scoff at , and persecute others that do , an● that for their so doing . Again , We are all born into the world guilty of High-Treason , against t● great King of Heaven and earth , and withal condemned to suffer eternal to●ments in Hell fire , being onely reprieved for a time , to see if we will sue o● our pardon in Christ , Rom. 5.12 . to 21. And God by his Ambassadors ●● the Ministry , daily offers every of us a pardon , the remission of o●● sins by the blood of his Son , and the Kingdom of Heaven freely , upon the condition of Faith and Repentance ( which is such a spectacle 〈◊〉 unspeakable mercy , as might ravish our Souls with admiration God , says S. Bernard , so loved his Son , that he gave him all the wor●● for his possession , Psal. 2.8 . but he so loved the world , that he gave Son a●● all for its Redemption . But alas , most men will not , yea very few amongst us will be redeemed by him , or accept of a pardon from him , They will choose r●ther to serve Satan , that bloody devouring Dragon , and vowed enemy of all mankind . Mark it , I beseech you ! for I have to do with unreasonable m● as the Apostle stiles all that have not faith , 2 Thess 3.2 . God hath give his only Son , and his Son his own precious blood , to purchase us life an● salvation , and every day makes us gracious offers thereof , b●● men will not accept of salvation . Yea , they are so remote from yielding or submitting , that li●● blind beasts , or mad men , they run upon Gods judgements , as Balaam 〈◊〉 upon the swords point in the Angels hand ; and yet are so far from be●●g afraid , that they applaud their own wisdom , for giving such li●erty to their lusts , thinking that no men in the world , enioy the 〈◊〉 freedom ; when indeed their bondage is much worse , than the ●ruel and tyrannical bondage and slavery of Egypt . Here is Blockishness with a witness ! onely the multitude of their ●●mpanions , in this their foolish frenzy , is the strongest testimo●● they have to prove themselves in their right minds : And to ●●monish them , is to no more purpose , than if one should speak to ●●●ess stones , or senseless plants , or witless beasts ; for they will never fear ●●y thing , till they be in Hell fire . Wherefore God leaves them to ●●confuted with fire and brimstone , since nothing else will do it . Now these things considered , what can any indifferent man ●●●nk ? As that the road to Hell ( a place so woful and dolorous ) ●ould be so exc●●edinglw thronged , and the way to Heaven ( a place 〈◊〉 blessed and glorious ) should be almost wholly neglected , Mat. 13.14 . 1 Iohn 5.19 . Rev 20.8 . That Christ should lay down his life 〈◊〉 ransom and redeem men from infinite , intolerable and inter●●nable torments ; and to purchase for them such pleasures , as ne●●● entred into the heart of man to conceive ; and yet Satan ( that bloody ●●vouring Dragon , and vowed enemy of all mankinde ) should have ●●ore Servants and Volunteers than Christ ; and they do far more ●●r him , than Christs Servants do for their Lord , Rev. 3.4 . & 13.16 . ●om . 10.16 , That Men supposed rational , should resolve to destroy ●●emselves ; that they should love damnation , that they should 〈◊〉 their own souls , as well as holiness , and the holy God ; and ●●sor sin and vanity , such a wretched emptiness : This is the great●●● folly and frenzy imaginable ; this above all deserves bitter la●●ntation ! Yea , what Sea of blood is enough to bemoan this fool● , wicked and desperate madness ? And yet this is most mens ●epth of brain : And thus it fares with all willful and impenitent ●●●ners , who as we may probably conjecture , are ninety nine ●●rts of all the men in this Nation , if the word of God may be ●●ought worthy to determine it ; for which see Luke 12.32 Mat. 7. ●14 . & 20.16 . & 22.14 . 1 Iohn 5.19 . Rom. 9.17 . & 10.16 . Revel . ●● . 16 . & 20. 8. Isa. 53.1 . The consideration whereof , would ●●ze any one that is in his right wits : Yea , how is it possible , ●●t the reasonable soul of man ( let him be professedly barba●●us ) should be capable of such a Monster ? Yet search the Scriptures , ●●consider the reasons which follow , and you will no less wonder , ●●w it should be otherwise . The reasons are many , I 'll give you the ●●incipal . First , Man sinned away his light , when he sinned against his light . We 〈◊〉 lost the prerogative of our first creation , by Adams eating the forbidden fruit , and were thereby deprived of all other spiritual an● divine priviledges , and endowments , wherewith we were befo●● invested , Gen. 3. Rom. 5.12 . to 21. Indeed it was Satans brag to our fi●● Parents , if you will eat the forbidden fruit , ye shall be as Gods , to know go●● and evil , Gen. 3. But therein he proved himself , the Father of 〈◊〉 Cheats and Lyars ; for instead of Gods , they became Beasts , yea D●vils ; and instead of knowing what was good , and what evil , they an● we ( who were in their loyns , and were to stand or fall with them not onely lost our true knowledge of good and evil , but we a● become so reprobate in our judgements , that we mostly think go●● to be evil , and evil to be good ; as you have in part heard , and as I sha●● in the ensuing pages further acquaint you . We read Genesis the first , that God made us after his own Image , wit● perfection of all true wisdom , holiness and righteousness , writin● his Law in our hearts , and giving us ability to obey and fulfil th● same in every point ; so that man was created very good , did fully clearly and perfectly know the whole will and works of his Maker , was able out of the integrity of his soul , and fitness of a● the powers , fully , willingly and chearfully to love , observe an● obey his Maker in every tittle and circumstance he required , an● to love his neighbour as himself . Insomuch , that neither the mind di● conceive , nor the heart desire , nor the body put in execution an● thing but that which was acceptable and well pleasing to God as those Scriptures do plainly shew , Gen. 1.26 , 27 , 30. Eccles. 7.29 ▪ Rom. 2.18 , 15. But by giving credit to Satan , and by eating the forbidden fruit , the● and we with them , not onely lost our blessed communion wit● our Maker , had the Image of God forthwith abolished and blotted out but in the place of wisdom , pow●r , holiness , truth , righteousness , and th● like ornaments wherewith we had been cloathed , there hath succeeded these and the like : 1. This sin hath so corrupted our whol● nature , that we are utterly indisposed and made opposite to 〈◊〉 that is spiritually good , and wholly inclined unto all evil , an● that continually . 2. It hath made us very Vassals to sin and Satan . 3. It hath disabled us from understanding the will , and observing the Commandments of the Lord. 4. It hath made our person● and actions unacceptable to God. 5. It hath cast us out of God● favour , and made us liable , and subject to all the plagues and miseries of this life , and to endless , easless and remediless torment● in the life to come : For proof whereof , read Gen. 6.5 , 6. Rom. 3.9 . to 20. Mat. 15.19 . Gal. 5.19 , 20 , 21. Iames 4.1 . Tit. 1 . 1● . Rom. 7 .14 . to 25. This was the fruit of their unsufferable pride and ambition , in that they could not content themselves with being Lords of the whole Vniverse , but they must be equal with God , and every way like their Maker : Of their horrible unbelief , when they gave more credit to Satan than to God. of their unparalel'd and unexpressible ingratitude , in that they thought Paradice , and all that was therein too little , except they had also that one thing which God reserved , and from which they were prohibited , namely , the forbidden fruit ; of their wilful murther of themselves , and all their posterity , whom they knew should stand or fall with them ; of their ●●●ful Apostacy from God to the Devil , and sundry the like . Bad work , ●●d wages . And as man lost his light , when he sinned against his light , so his blindness remains : Insomuch , that unto this day , when Moses is read , there is a vail or curtain drawn over every natural mans heart , which is never removed or taken away , until he turns to the Lord by repentance : Nevertheless , when he shall turn to the Lord , the vail shal be taken away in Christ , 2 Cor. 3.14 , 15 , 16. And so much of the first Reason ; for ● study all possible brevity , lest the pages should grow ( like fish ) into a multitude . Secondly , Another reason is , These men are Unregenerate , and so want the eye of Faith , which onely can see and discern spiritual objects ; and also the Spirit , who is the giver of all true wisdom : Faith most clearly sees and beholds , those things which are hid from the eye of Reason , John 12.46 . Vnregenerate men , who want the eye of Faith , are like blind Sampson without his Guide . We must have mindes lifted above nature , to see and love things above nature ; heavenly wisdom , to see and discern heavenly truths , or else that truth which is saving , will be to us a mysterie , Mark 4.11 . if it seem not foolishness , 1 Cor. 2.7 , 8 , 14. To them that are 〈◊〉 , the Gospel is hid , 2 Cor. 4 3 , 4. Whereas the Believer discerns all things , even the deep things of God , 1 Cor. 2.10 , 12 , 15 , 16. Reason discerns natural objects ; Faith , spiritual and supernatural . We may see far with our bodily eye , Sense ; ●arther with the mindes eye , Reason ; but farther with the souls eye , Faith , than with both : And the Believer , ●ath the addition and advantage of Gods Spirit , and faith above all other ●●n , John 8.12 . So that as meer sense , is uncapable of the rules of Reason ; so Reason is no less uncapable of the things that are Divine and Supernatural , Ier. 10.14 . 1 Cor. 2.14 , 15 , 16. Ephes. 5.8 . And as to speak , is onely proper to men ; so to know the secrets of the Kingdom of Heaven , is onely proper to Believers . Now of Natural and speculative knowledge , the wicked have as large a share as the godly ; but of Spiritual , experimental and living knowledge , which is supernatural , and descendeth from above , James 3.17 . and keepeth a man from every evil way , Prov. 2.12 . The wicked have no part with the godly . Whence all men in their natural condition , are said to be blind and in darkness , Mat. 4.16 . & 15.19 . Ephes. 4.18 , 19. & 5.8 . Whereas Believers are called Children of the light , and of the day , 1 Thess. 5.5 , 1 Pet. 2.9 . But that you may see what a mighty and vast difference there is , between Natural men and the Regenerate in their knowledge , hear what the Word speaks of each severally ; for I will lay down their several Characters , in the very expressions of the Holy Ghost . First , Natural men in Scripture , are said to have uncircumcised hearts , Jer. 9.26 . Rom. 2.29 . Gross hearts , Mat. 13.15 . Brawny hearts , Isa. 6.10 . Fat hearts , Acts 28.27 . Hearts without feeling , Ephes. 4.18.19 . Foolish hearts , Rom. 1.21 . Blind and dark hearts , Rom. 1.21 . Beasts hearts , Dan. 4.16 . Jer. 51.17 . Dead hearts , 1 Sam. 25.17 . No hearts , Hosea 7.11 . Evil and wicked hearts , Gen. 6.5 . Vnclean hearts , Ezek. 14.3 . Impure hearts , James 4.8 . Hearts Slow to believe , Luke 24.25 . That cannot repent , Rom 2.5 . Feigned hearts , Jer. 3.10 . False hearts , Jer. 5.23 . Deceitful hearts , Jer. 17.9 . divided hearts , Hosea 10.2 . Double hearts , 1 Chron. 12.33 . Psal. 12.2 . A heart and a heart , Jer. 32. Proud hearts , Deut. 17. Froward hearts , Prov. 11.20 . Stubborn hearts , Hosea 13.6 . Obstinate hearts , Jer. 52. Hard hearts , Exod. 9.12 . Stony hearts , Exek . 11.19 . Reprobate hearts , Rom. 1.28 . 2 Tim. 3.8 . and Satani alhearts , Acts 5.3 . & 26.18 . whereof not a few by the custom of sin , harden their own hearts , Heb. 3.8 . yea , make them as hard as an Adamant , Zach. 7.12 . Lest they should hear the Law , and be converted by the Gospel , Isa. 6.10 . Whereupon God in iudgement hardens them , Exod. 7.3 , 22. & 10.20 . & 14.8 . So making them more hard and brawny , Isa. 6 , 10. Iohn 12.40 . And so much of their hearts . Then Secondly , The same word does further acquaint us , that Natural and unregenerate men , are stark blind to spiritual things , especially to what might make for the good of their souls : Whence they are said by the Holy Ghost , to be blind , and in darkness , Psal. 69.23 . Iohn 12.40 . Mat. 4.16 . & 15.14 . Ephes. 4.18.19 . & 5.8 . 1 Pet. 2.9 . Whereby is meant , the darkness of their understandings : To be Foolish , Isa. 56.10 . Rom. 1.21 , 22. Iohn 3.19 . Ignorant , Ier. 4 . 2● . Revel . 3.17 . Drunken and asleep , not knowing what they do , Luke 23.34 . Mad , Luke 15.17 . 2 Pet. 2.16 . No better than Beasts in their knowledge of spiritual things , Ier. 51.57 . Psal. 49.11 . As the Horse and Mule , which perceive nothing , Psal. 32.9 . Acts 28.26 . Yea they are every where in the Word , likened to the very worst of Beasts and Serpents ; as namely , Lyons , 2 Tim. 4.17 . Dragons , Revel . 12 , 7. & 16.23 . Wolves , Mat. 7.15 . Tygers , Bears , Wilde Bores , Vnicorns , Leopards , Dogs , Phil. 3.2 . Swine , Foxes , Serpents , Vipers , Adders , Aspes , Cockatri●es , Phil. 3. Mat. 23.33 . Dan. 7.4 , 5. 6.8 . Psal. ●0 . 13 . Zeph 3.3 . Cant. 2.15 . And many the like . And as if all this were too little , many of them blind their own eyes with their wickedness , Psal. 2.1 . to 6. and their prejudice , 1 Cor. 2.8 . yea , mink with their eyes , that they may not see the truth , Mat. 13.15 . Acts 28.27 . Whence God in judgement gives them the Spirit of slumber , Eyes that they should not see , and ears that they should not hear , Rom. 11.2 . yea , shuts up their eyes , Isaiah 6.9 , 10. And blinds their mindes , John 1● . 40 , and delivers them up to walk in their own counsels , Jer. 9.14 . And to strong delusions , that they should believe lies , and to a reprobate minde , Rom. 1.28 . Isaiah 6.9 , 10. Mat. 13.15 . And lastly , God in justice delivers them up to Satan , the Prince of darkness , so to be further blinded , that the light of the glorious Gospel of Christ shall not shine unto them , Psalm 69.23 . Ephes. 2.2.2 Cor. 4.3 , 4. 2 Thess. 9 , 10. By all which you may see , what a pitiful Chimera the Natural man is , especially touching his knowledge in spiritual things , and for the good of his soul. But hear also , what the same Word speaks of the Regenerate : I will give you their Character also , in the very words of the Holy Ghost , I pray minde them . It is said , that God circumciseth the hearts of his children , that believe in him ; and of stony hearts , makes them fleshy and soft , Ezek. 11.19 . Rom. 2.29 . yea , he takes away the stony hearts out of their bodies , and giveth them new hearts , Ezek. 36 26 , even putting a new spirit into them , Ezekiel 11.19 . Besides , he so farther softens them , that they become like melting wax . Psalm 22.14 . Then opens them to hear and receive his Word . Acts 16.14 . 1 Sam. 10.26 . yea , he washeth them from wickedness , Ier. 4.14 . Cleansath them , Psalm 73.13 . Purifies them by faith , Acts 15.9 . and sheds his love ●●r●ad in their hearts by the Holy Ghost , Rom. 5.5 . And having thus prepared them , he writes his Law in their hearts , Ier. 31.33 . Heb. 8.10 . & 10.16 . and puts in them such a filial fear of his name , that they shall never i●part from him , Ier. 32.40 . Whence they are said by the Holy Ghost , to be pricked in their hearts , Acts 2.37 . to set and apply their hearts to understand his Precepts , Prov. 2.2 . Dan. 10.11 , 12. and to seek him with their whole hearts , Psalm 1.2 . To have per●eiving hearts , Deut. 29 4. To lay up his word in their hearts , Psalm 119.11 . yea , to have it written in them , Psalm 37.31 . and to keep his Commandments 〈◊〉 their hearts , Proverbs 3.1 . & 4.21 . to have contrite hearts , Psalm 14.18 . Repenting hearts , Rom. 2.5 . Faithful and believing hearts , Rom. ●0 . 9 . Willing hearts , Exodus 35.5 . Meek , lowly and humble hearts , Mat. ●3 . to 6. & ●1 . 25 . to have stedfast , Isaiah 38.3 . stable , Heb. 13.9 . rise , Prov. 18.15 . and understanding hearts , 1 Kings 3.12 . to have sin●hearts , Ephes. 6.5 . sincere hearts , Gen. 20.5 . true hearts , Heb. 10.22 . ●●est and good hearts , Luke 8.15 . pure hearts , 1 Pet. 1.22 . Matth. 5.8 . clean hearts , Psalm 51.10 . and perfect hearts , 1 Kings 8.61 . Psalm 101.2 . Isaiah 38.3 . And what can be further said in praise of men ! But ●ake another instance . Secondly , As the Regenerate and Unregenerate differ in their ●●arts , so no less in their sight and knowledge of spiritual things ; whence God is said to open the eyes of Believers , Isaiah 42.7 . Acts 26.18 . To see the wonders of his Law , Psalm 119.18 . yea , he gives them the spirit of Wisdom and Revelation , to teach them all needful truths ? Ephes. 1.17 . 1 Cor. 2.10 . whence they are said to have their eyes in their heads , and open , Eccles. 2.14 . to have seeing and enlightned eyes , Ephes. 1.18 . and called children of the light , and of the day , 1 Thess. 5.5 . counted a sober , wise , knowing and understanding people , Deut. 4.6 . and that increase in knowledge daily , Prov. 4.18 . and many the like expressions mentioned in the Word , which I purposely omit . Which being so , were the same but truly believed , rightly applied , and seriously considered ( as O that men would but believe , the Word of God to be Gods Word ) who would not long for , and strive after such a condition . What rare and incomparable Priviledges are these , that the Regenerate man enjoys , over what the Natural man does ? Can there be a greater difference between beasts and men , or between the living and the dead , than there is between the one and the other ? No. Onely the Sensualist perceive● it not , therefore he desires not to become so wise , so happy . And if ever they do , it must be the gift of God alone : In the mean time , if it be so , that so long as we remain in our Natural condition , we have eyes , and see not ; ears , and hear not ; hearts , and understand not spiritual things ; as Christ himself plainly affirms , Mat. 13.15 . and his Apostle , Acts 28.27 . and before them both , the Prophet Isaiah , Chap. 6.9 , 10. and that we are onely bent to follow the ways of our own hearts , Isaiah 57.17 . which are deceitful above all things , Ier. 17.9 . And that these men have so lost the Prerogative of their Creation , that they are become Beasts in condition , if by nature they are blind , deaf , drunk , mad , yea , stark dead in sin and in soul. How is it possible they should know , bolieve and live , a● Christ in his Gospel requires ; which is so Divine , Spiritual and Supernatural ; so holy , just and good , Rom 7.12 . Again , If men by Nature are become Beasts and Serpents , as th● Word , Gods Dictionary ( who can give most congruous names to Natures ) every where stiles them ; how can any wise man wonder , tha● these men should refuse a pardon , when offered them ? That they should prefer Satans service before Christs ; choose Hell , and refuse Heaven , &c. Yea● how should it be otherwise , when their judgements are becom● so reprobate , that touching spiritual things , they altogether o● mostly , judge by the rule of contraries ; esteeming good evil , and evi● good ; put darkness for light , and light for darkness ; bitter for sweet , an● sweet for bitter : They justifie the wicked , and condemn the just , as the Prophet affirms , Isaiah , Chap. 5.20 , 23. And so much of the secon● Reason . But to these we may adde , 3. Every man is born stark dead in sins and trespasses : You hath he quickne● says the Apostle to his converted Ephesians , that were dead in sins and tre●passes , Ephes. 2.1 . By one man sin entred into the World , and death by si● and so death passed upon all men , in whom all have sinned , Rom. 5.12 . to 2● O wretched man that I am , who shall deliver me from the body of this death , Rom. 17.14 . to 2● . As in Adam all dye , 1 Cor. 15.21 , 22. Briefly , we are not onely dead in sin , but so burified in the grave of long custom , that we cannot so much as stir the least joynt , no not so much as feel 〈◊〉 own deadness , nor desire life , but resist all means tending thereunto ; except God be pleased to raise and restore our souls from the death of sin , and grave of long custom , to the life of Grace . Now you know , that a dead cond●tion , is an insensible condition : The dead are not frighted with fire and brimstone ; the dead hear not , though God be on Mount Eball , thnudring curses upon curses ; the dead feel not , though that which is ●●●vier than Mountains of Lead be lying on their backs . Nor can it be expected , that dead persons should be able to choose the good , and refuse the evil : Those that are dead , tell them of everlasting burnings , they fear it ●t : Offer them everlasting joys , they value them not . Again , This may serve to inform you , why they are never troubled for their sins , be they as wicked as Heliogabalus was , who ●●vented all new vices he could , and destroyed the memory of all ancient vir●●●s . How many men live , as if the Gospel were quite contrary ●o the rule of the Law ? As if God were neither to be feared nor ●ared for ; as if they were neither beholding to him , nor stood ●●aw of him , both out of his debt and danger ; yea , as if there were no God to judge , nor Hell to punish , nor Heaven to reward : That 〈◊〉 even make a trade of sin , and live as if they had no souls to ●●ve : Such as have shaken out of their hearts the fear of God , the 〈◊〉 of the world , the love of Heaven , and the dread of Hell ; not once ●uring what is thought or ●poken of them here , nor what becomes ●f them hereafter : yet nevertheless , be their sins never so many ●nd innumerable for multitude ; never so great and hainous , for ●●ality , and magnitude , not one of these sins ever trouble them : ●●a , they can find wherewith to boast of ; As that they are no dissemblers , yea , they hate the hypocrisie of Professors , they do not ●●stifie themselves , and despise others , like the Puritans , they are ●ot factious , singular , censorious , &c. they pay every man his ●wn , and do no man wrong , they love an honest man with their ●earts , &c. and as touching their Faith in Christ , they never doubt●d in all their lives ( a plain confession , that they ●re strangers to ●aith ; for he who never doubted , never believed ) nor were they ever ●●oubled in mind , as many scrupulous fools are ( an evident proof , ●hat Satan the strong man keeps possession , whereby all is quiet and in peace ; ●esides ( which strikes the nail up to the head ) they are no Changlings , ●●ey are the same they were ever ; a plain confession that they are ●et 〈◊〉 Devils children . 〈◊〉 But this is not all ; for admit these blind Sensualists are so no●●riously vicious , that Sata● cannot cover their sins , or totally ●●ind them ; rath●r than own their own wicked●ess , they will plead the goodness of their hearts , desires , meanings : As whatsoever thier words and actions be , they thank God , they have as good hearts and mean as well as the best : As commonly they think best of themselves , that have least cause : Nor can the best Preacher alive , ever bring them off of that cursed principle of nature , laid down Revel . 3. They are rich , and wise , and good enough , and want nothing ; when indeed they are wretched , and miserable , and poor , and b●ind . and naked of all spiritual endowments , Verse 17.1 Tim. 6.4 , onely they want eyes to see the same . And no wonder ; for Satan who is the God of this World , and the Princ● of Darkness , Ephes. 2 2. so rules in the darkness of their understandings , and so blinds the minds of his servants , that the light of the glorious Gospel of Christ cannot shine unto them . Whence their deceitful hearts serve them as Jae● did Sisera , who promised him protection and safety , but paid him with shame and ruine , Iudges 4.18 . to 22. It is very observable , how there are none more jocond , confident and secure , than the worst of sinners , they can strut it under an unsupportable Mass of Oathes , Blaspemies , Thesis , Murthers , Adulteries , Drunkennes , and other the like sins , yea , can easily swallow these Spiders with Mithridates , and digest them too 〈◊〉 when one that is regenerate , shrinks under the burthen of wandring thoughts , and want of proficiency . But why is it ? they are dead in sin● Ephes. 2.1 . Revel . 3.1 . Now lay a Mountain upon a dead man , he feels no● once the weight . To a Christian that hath the life of grace , the least sin lies heavy upon the conscience ; but to him that is dead , let his sins be as heavy as a Mountain of Lead , he feels in them no weight at all . The more grace , the more spiritual life ; and the more spiritual life , the more antipathy to the contrary : whence none are so sensible of corruption● as those that have the most living souls . But had they eyes they would see , that those streams of defilement that are in their lives , do but shew what a fountain of wickedness there is in their hearts : Even as a little ware men lay on their stales , does shew the great abundance they have in thei● shops and Warehouses . Poor souls ! they brag of good hearts , when th● heart of mam , by nature , is like Hell it self , whose fire of lust is unquenchable For all those monstrous impieties which the lives of men are tainted with , are not to be compared with the venome that lurks in the heart of every man by nature . But alas ! how few see in themselves a general defect of all righteousness and holiness , wherein at first they were created ? How few are convinced of an antipathy in themselves to all that is good , and that the● are haters of Go● by nature ? That they are dead in trespasses and sins , and that th● Devil works in them his pleasure , and that he possesseth the hear● of every ●nregenerate man. Ephes. 2.2 . yea , touching these o● any other saving truths , there is no convincing them . Neither is this that you have heard all , or the worst ; for they not onely think themselves thus wise and good , but they think as basely of those that are better . As it 's worth the●●observing , how basely these Sensualists think of the Religious , and their ways● O what a poor slave do they hold the man of a tender Conscience : They dare deny any fact , and wager lyes with that Grandfather of lyes and Lyars ; we dare not tell an untruth , though it were to save our lives : They dare drink themselves into beasts ; we dare not , lest we should never be recovered again unto men : They dare sin God in the face , and presume upon his patience ; we fear him as a consuming fire , &c. But you must know , that until we are born again , we are like Nicodemus , who knew not what it was to be born again , Iohn 3.4 . Until we become zealous our selves , we are like Festus , who thought zeal madness , Acts 26.24 . Until we be humble our selves , we are like Michael , who mocked David for his humility , and thought him a fool for dancing before the Ark , 2 Sam. 6.16 . For , to carnal-minded men , all Religion seems foolishness , 1 Cor. 1.18 . It faring between the Sensual and Spiritual , as it does between Youth and Age : For as Young men think Old men to be f●ols , but Old men know the Young to be fools ; so Worldlings think the Religious fools , but the Religious know them to be fools , because they have had the experience of both conditions ; as the old have been young , but the other are utterly unacquainted with what they see and know . And let so much of this Book suffice , to be given to all that pass along Stratford ( admit they be Mockers at the means that others are saved by ; even such as will neither read good Books themselves , nor permit others ; but in pure spight to Religion and goodness , tare them in pieces , so soon as stuck up , little considering who sets them on work , and makes them guilty of soul-murther ) onely take a few lines as a rarity , out of what is to follow of this subject . Above all other things , study 1. To know thy self in Adam . 2. To know God in Christ : for this is the perfection of all knowledge , and all other knowledge without this , is but ignorance , Iohn 17.3 . And for the attaining that , peruse a precious Book , intituled , A Gospel Glass for English Professors . Alas ! many who bare the names of good Christians and Wise men , deserve not the name of men ; for when you begin to value your souls , and to lay out your thoughts and endeavors about Eternity , and how to be saved , you begin to be men , but ●t before . Now so many as prize these twelve leaves , will need no intrea●y to finde out , what follows in the ensuing discourse . In the mean time , seriously minde ( for most men do but trifle in their hearing and reading ) what I have here added of another subject , ●oless considerable . The Sin of almost who not : A Horrid Sin , and yet little laid to heart , seldom by any Repented of . IF Satan to gratiate and gain himself credit , could with one lye so lesson Gods Honor , Goodness and Fidelity to our First Parents , as to make him an Impostor , and thereby frustrate and make fruitless , all that he had done and preached to them immediately before , Gen. 3.4 , 5. how easie is it for his Instruments , wicked men , with one slander , to raise their low merit on the ruines of anothers reputation , and to deprive him of his good name , which a virtuous life for many years hath deservedly gained him . A mans honest fame , being like the Merchants wealth , which is got in many years , and lost in an hour . Nor is a slander or calumny , other than the Devils mind in thy mouth , his heart in thy lips ; for he speaks in and by thee , as then he did by the Serpent , when ever thou backbitest or slanderest , Mat. 16 . 2● . Iohn 8.44 . Or as Chrysostome hath it , a lye or slander is but the Devils Arrow , shot by mans Bowe : He lendeth thee his lyes and malice , and borroweth thy tongue to utter them ; because the Devil wants a tongue . The Accuser of the Brethren makes choice of wicked men to traduce those whom he cannot seduce as he desireth ; as we may plainly see in our Saviours example ; who notwithstanding h●● fulfilled all righteousness , and did all things well , for in his mouth was found no guile , nor fault in his manners , nor error in his Doctrine , which of you ( said he ) can rebuke me of sin ? yet the world traduced him for a Samaritan , a Blasphemer , a Sorcerer , a Wine-bibber , an● Enemy to Caesar , and what not ? There was never any so innocent or vertuous , to whom such Belialists took not exceptions ; because they are as deeply in love with vice● as others are with virtue Yea , whom all men commend , you have some Thersites will take occasion to blast . As for their deserts , they will sk●p them over , as some nimble Commentators will skip over hard places ; but their failings , infirmities and miscarriages they will set out with discants , no less tedious than maliciou● and odious . Nor canst thou more manifest thy self to be of Satans highest ●●m , , than by calumniating . Gregory Nazianzen used to tell his ●riends , that Iulian the Apostate would prove a notorious wick●d man , he took such delight in disputing against the good and ●oodness . Tale-bearers know no better way of commending themselves , ●han by disparaging others : But it proves the contrary , for he ●ut resembles the silly Flie , which findgeth her own wings , and ●orments her self in the flaming light that she labours to extin●uish and put out : He but discredits himself , to discredit others ; ●●Tamar defiled herself , to be revenged on her Father in Law ●●dah . But O the mischief thou dost ! for thy slander passing through ●any mouthes ( as one Dog sets many Dogs on barking ) does multiply ●nd encrease like a snow-ball , or like a stone cast into a pond , which ●akes but one circle , but that one begets an hundred ; and in ●se the slander spreads it self , the first Relator may have to an●●er for the sins of a thousand : Neither are some more prone 〈◊〉 raise slanders , than others are to believe and spread them ; as 〈◊〉 see by our Saviours example , Matth. 28.12 . to 16. Again , As these spitting Adders will smite their stings very deep , do their wounds are commonly incurable . A slander once raised , ●ill scarce ever dye ; witness that lye raised upon our Saviour , Mat. ●8 . 12 . to 1● . It is like Wildefire , that cannot be quenched ; for 〈◊〉 the least , it leaves such a scar of suspicion upon the parties ●ame and credit , that even death it self , which cures all other ●ings , will not be able to cure . Again thirdly , Take away a mans good name , and all vertuous ●ctions will seem but counterfeit hypocrisie and slender rea●ons , even conjectures and probabilities , strike as great a stroke , ●nd work as forcibly with the common people , as deep demon●●rations . Wherefore no wonder that it is said , Deut. 27.24 . ●ursed be he that smiteth his neighbour secretly ; and Psalm 101.5 . Him ●at privily slandereth his neighbour , will I destroy . And yet how great is ●he number of those that backbite and slander their neighbours ! ●●is the sin of almost who not . It was said of Golden mouthed Chrysostome , ●hat he never spake ill of any man ; finde out such another , and ●ll put his name in the Chronicle with letters of Gold. O that so many ●●ves and fishes , as did feed five thousand in the wilderness , would ●ut stop their mouthes , who amongst us do make it their fore and ●●er Grace at the Table , to disgrace some Innocent ; Perhaps their Masters ●hom they live by , or their own faithful Minister , or some emi●nt Christian , and then the sin is triple ; for he that delpiseth , tra●uceth , or any way wrongs one of Christs Ambassadors of the Mi●istry , or active Christian , strikes at the Image of God in him , by whose Spirit he both speaks and acts ; and God takes it as if i● were done to himself : For proof of both , see Matth. 25.45 . Is● 37.22 , 23. Psalm ●4 . 22 , Acts 9.4 , 5. 1 Thess. 4.8 . Iohn 15.25 , 24 , ●● Numb . 16.11 . 1 Sam. 8.7 . Mark 9.42 . 2 Kings 2.24 . Wherefore loo● to it in time , and consider withal , that the Backbiter is bound i● Conscience , Reason and Religion , to restore the good name o● his neighbour , which he hath by detraction taken away ; an● that is exceeding hard , if not impossible : And yet how many ha● thou injured by tale-bearing , backbiting and slandering ! An● must not God work a miracle , to perswade thee to make restitution● As first , to go to the parties wronged , and there confess the wrong and crave their pardon : then to go from house to house to vindicate and clear the party , where ever thou hast wickedly staine● and aspersed his good name , which even makes me cry out , Lord who shall be saved ! Or , many are called , and but a few chosen . 〈◊〉 And yet the willing ear detracts as much , if not worse , than th● slanderers tongue ; this being the Tempter , the other the tempted . Th● Receiver we know is as bad as the Thief , for he makes it as much his own sin , as if he had been the first Relator ; and were ther● no Receivers in this case , there would be no Thieves : For ever● the least check or frown of a standerby , will silence the barking tongue , Prov. 25.23 . O that men would spit at this Asp or Sl●● worm , so soon as it but begins to hiss . O for an Antedote that woul● cure this poyson of Aspe● , it were worth a million of mone● says , R. Junius . YOu are desired to read these 22 pages in your Families , to lend them t● your Neighbours , and to send your Friends ●o fetch them ; at least that you will fasten them to some wall . The which done , your Consciences wil● more than requite you : for which read Acts 11.14 . James 5.20 . Da●● 12.3 .